So Christianity and paganism were not at all necessarily incompatible in the Roman empire. Our focus on biblical texts, the writings we have inherited from selected “church fathers” and sporadic persecutions in the later empire do not prepare us for early third century tombstones like this:
You recognize the fish, and possibly the inscription IXΘYC, ichthus, which means fish as well as being an acronym for Jesus Christ Son of God, Saviour.
So what’s it doing parallel to D.M. above, Dii Manes, To the Spirits of the Dead? It reminds me of a sarcophagus I used as an illustration way back in another post which depicts a series of Christian reliefs either side of the pagan image of the Orante or Orans female figure at prayer. Notable also on that sarcophagus is the absence of Jesus crucified. No crucifixes at all. The only suffering figure appears to be Jonah who is recovering beneath a pleasant gourd tree after his regurgitation from a great fish. Fish again. Jesus is a boy being baptized by an elderly John.
Australia’s Pauline Hanson is something like America’s Sarah Palin and Donald Trump. She brought Australia into notoriety among her Asian neighbours twenty years ago with her maiden speech in Parliament declaring that Australia was in danger of being “swamped” by Asians. She publicly claimed that aboriginal peoples were getting it way too easy (free this and that) while other Australians had to work hard and pay their way. Hanson deplored “political correctness” and accused her critics of trying shut down free speech.
In an early TV interview she looked blankly confused for a moment when asked, “Are you xenophobic?” Her response, “Please explain” made her a laughing stock among many Australians — but not among her enthusiastic supporters.
She has not had an advanced education. Her background was in running a fish-and-chip shop.
The point is that as the more educated and cosmopolitan-minded of the population expressed their disdain for her, and ridiculed her, the stronger her support base grew. Politicians attempted to dismiss her as an embarrassing irrelevance but they were pulled up fast when in Queensland’s state elections her party won a full eleven seats in Parliament the very first time they had competed in an election.
When she was jailed for electoral fraud it looked like the end and we could all move on again. But no. The establishment forces that had essentially “plotted” criminal charges against her were exposed for their dishonesty.
And now she’s back. She won a Senate seat in the recent election. A single seat doesn’t sound much, but the future direction of the present government depends heavily upon winning over “crossbenchers” — that is, independents.
This time she is attacking Islam more than Asians, to “get rid of all the terrorism in our streets”. She also continues to attack big business and multinational corporations and what they are doing to the “ordinary workers” in Australia. She is outraged every time another Chinese millionaire buys up another rural property in Australia.
Her supporters regularly congratulate her, saying “You are saying what we are all thinking!”
Ridicule and loathing is easy. It’s the natural reaction for many. But it doesn’t work. It backfires. Her popularity grows the more she is insulted by representatives and classes whom many Australians believe are out of touch with “reality” and how they really think.
Watching last night’s documentary, Pauline Hanson: Please Explain!, an uneasy awareness came over me that the ignorance and prejudices among many of us is not being seriously addressed. National leadership ought ideally to be engaging with Pauline Hanson’s supporters in community dialogue. I was once involved with one such community effort. We would advertise public meetings with persons able to discuss from the perspective of direct experience various topical or controversial subjects of community concern. I’d love to see such efforts start up everywhere.
I do hope that Donald Trump’s mouth alone will be enough to eventually disillusion and turn away his support base.
But then what’s left? What’s next for his disillusioned supporters?
But one thing I do fear: ridicule, insult, derision have the potential to only make the Hansons and Trumps ever more popular. People really do need to be listened to.
I continue to examine the arguments mounted in favour of the view that Jewish messianic expectations at the time of the founding of what became Christianity as set out by Richard Carrier.
Even ‘John the Baptist’ (at least as depicted in the Gospels) was a messianic figure (e.g. Jn 1.20; Lk. 3.15), or otherwise telling everyone the messiah would arrive in his lifetime (Mt. 3.1-12; Mk 1.1-8; Lk. 3.1-20; Jn 1.15- 28). And he was enormously popular (the Gospels and Acts claim so, and Josephus confirms it), thus further exemplifying the trend of the time. This messianic Baptist cult may even have influenced or spawned Christianity itself (see Element 33). The cult of Simon Magus might likewise have been promoting its own messiah. Acts certainly depicts Simon Magus as a messianic pretender (Acts 8.9-11), again with enormous popularity, just like the others in Josephus. The historicity of this Simon has been questioned, but the historicity of his worship as a divine being has not.26 If the biblical account of him reflects the truth (of the historical man or the celestial demigod he once was) he would be another example confirming the same trend. (Carrier 2014, p. 71)
Previous posts have alerted us by now to the flaws in appealing to the New Testament for supporting evidence that the NT was itself a product of one of many messianic movements in the early first century CE. Once again we see the proclivity to find messianic underlays in any figure who happens to be popular or speaks of the future, evidence to the contrary notwithstanding.
Two of the scholars I have quoted in previous posts are Richard Horsley. and Sean Freyne. Their works are included in the volumes that Carrier himself cited as supports by specialists in this field for the common view about messianic expectations. So how does Carrier respond to their views?
Horsley still insists these are not messianic movements, but that assertion depends on an implausibly specific definition of ‘messiah’ (or an excessively irrational denial of obvious inferences): see my discussion of definitions (§3). Similarly in Sean Freyne, ‘The Herodian Period’, in Redemption and Resistance (ed. Bockmuehl and Paget), pp. 29-43: like Horsley, Freyne is only skeptical in respect to an over-restrictive definition of ‘messiah’: whereas given my definition, his evidence completely confirms my conclusion. The same can be said of Martin Goodman, ‘Messianism and Politics in the Land of Israel, 66-135 C.E.’ in Redemption and Resistance (ed. Bockmuehl and Paget), pp. 149-57.
That is, with a little unfortunate muddying of the waters and an appeal to overly-restrictive definitions and obvious inferences. As for inferences, what we have seen in this series so far is that all the evidence for messianic movements has been inferential from data that is anything but obvious. Recall Geza Vermes made the same claim, that “obviously” such and such would have been interpreted in a certain way, but then proceeded to set out four other possible interpretations!
Carrier supplies his own definition of what he means by messiah and to my mind it is no different at all from what Horsley and Freyne themselves accept. The problem is not in an “overly restrictive definition” but in an overly-liberal approach to seeing messiahs in the writings even when no mention of such a figure is present. As we saw, for example, with the rebel Athronges at the time of Herod’s death, we read twice of his interest in wearing a crown but nothing at all about an anointing. An attentive reading of Josephus’s description demonstrates that Athronges is emulating Herod as a king and there are no hints of any messianic pretensions. And so forth for all the other figures, as we have discussed in previous posts.
To be clear, here is Carrier’s definition of messiah:
I shall mean by messiah (the Hebrew word of which ‘Christ’ is a translation) any man in fact, myth, or prophecy who is (a)anointed by the Hebrew God to (b) play a part in God’s plan to liberate his Chosen People from their oppressors and (c) restore or institute God’s true religion. This means ‘anointed’ in any sense then understood (literally, figuratively, cosmically or symbolically), ‘liberate’ in any sense then claimed (physically or spiritually), ‘oppressors’ in any sense then identified (whoever or whatever they may be) and ‘religion’ in the fullest sense (cult, mores, sacred knowledge, and the resulting social order)— and I specify only ‘play a part’, not necessarily bring to fruition. All Jewish kings and high priests were, of course, ‘messiahs’ in the basic sense of being anointed to represent God. But here I shall mean a messiah conforming to (a) through (c). Yet I do not assume there must be only one messiah of that kind. Neither did the Jews . . .
I’ve seen some scholars question or deny that the Jews had any prior notion of a messiah before the advent of Christianity. But such a denial is accomplished only by proposing an implausibly hyper-specific definition of ‘messiah’, then showing no such thing was previously imagined, and concluding ‘the Jews had no prior notion of a messiah’. This is a textbook fallacy of equivocation: start with a term defined one way, then end with the same term defined in a completely different way, often without noticing a switch has been made. To avoid this, I shall stick to my minimal definition, since I am certain anyone meeting criteria (a), (b) and (c) would have been regarded by at least some ancient Jews or Judaizers as a messiah. I attach no other baggage to the term— no particular eschatology or scheme of liberation. Jews of antiquity were clearly quite flexible in all such details, as everyone agrees . . .
(Carrier 2014, pp. 60-61)
I doubt that Horsley, Freyne or Goodman would have any problem with that definition. Forget quibbles over semantics and precise meanings. The problem is that Carrier’s definition itself is thrown to the winds when looking for evidence of popular fervour for the appearance of a messiah as defined by Carrier with the result that the de facto definition becomes “anyone who commands a popular following”. Even if the context and details described point to a quite non-messianic figure (on the basis of Carrier’s definition) it does not matter.
In other words, even though Carrier insists that a messianic figure must be defined by “a through c”, if a figure conforms only to b and/or c then the most essential component, a, the anointing, is assumed to have been present. Of course it is the most essential detail that we should look for first.
Carrier does not name the scholars who “deny that the Jews had any prior notion of a messiah before the advent of Christianity”. Even Carrier concedes that messiahs were common enough in Jewish ontologies as kings and priests; and as I have demonstrated in my previous posts scholars such as Horsley and Freyne, far from denying the Jews any pre-Christian notion of a messiah, do indeed address the references to messiahs in the inter-testamental writings.
Since Carrier introduces another name I did not cover in earlier posts, Martin Goodman, I think this is a good time to quote some of his article that Carrier finds objectionable. The chapter is titled “Messianism and Politics in the Land of Israel, 66-135 C.E.” I did not use it earlier because as we can see it applies to the late first century and early second.
Goodman seeks to answer the question
how many Jews in Judaea shared … beliefs about the imminent arrival of the messiah, and what impact such beliefs had on the political actions which led Judaean Jews into two disastrous wars against Rome, in 66-70 C.E. and 132-5 C.E.
I put Richard Carrier’s arguments on hold in this post in order to point out what another scholar I have not yet cited has had to say about what J. H. Charlesworth calls “the myth that Jews expected a Messiah and knew what functions he would perform.” I would even say William Scott Green‘s opening chapter, “Introduction: Messiah in Judaism: Rethinking the Question”, in Judaisms and Their Messiahs at the Turn of the Christian Era, is obligatory reading and discussion for anyone interested in this question.
Green’s chapter helped me identify much of the fallacious reasoning and unfounded assumptions that underpin all efforts I have encountered attempting to prove that Second Temple Jews gave much attention to messianic hopes. What we tend to see in the arguments is, in Green’s words, a form of “proof-texting” carried out to justify one’s a priori assumptions about Second Temple religion and attitudes. Worse, most of the arguments attempting to demonstrate a messianic fever are based on texts where there is no mention of the messiah idea at all and in spite of other clear and explicit statements in the documents to the contrary.
The irony here is that Richard Carrier, Earl Doherty, and others who identify the fallacious presumptions scholars bring to their reading of the New Testament epistles fail to see that they share with many of those same scholars the same type of fallacy at the heart of this particular question.
Green’s chapter needs to be read in its entirety, but I single out a few sentences.
The major studies [of the messiah at the turn of the Christian era] have sought to trace the development and transformations of putative messianic belief through an incredible and nearly comprehensive array of ancient literary sources – from its alleged genesis in the Hebrew Bible through the New Testament, rabbinic literature, and beyond – as if all these writings were segments of a linear continuum and were properly comparable. Such work evidently aims to shape a chronological string of supposed messianic references into a plot for a story whose ending is already known; it is a kind of sophisticated proof-texting. This diegetical approach to the question embeds the sources in the context of a hypothetical religion that is fully represented in none of them. It thus privileges what the texts do not say over what they do say.
(Green 1987, p.2)
The term “messiah” has scant and inconsistent use in early Jewish texts. Most of the Dead Sea Scrolls and the Pseudepigrapha, and the entire Apocrypha, contain no reference to “the messiah.” Moreover, a messiah is neither essential to the apocalyptic genre nor a prominent feature of ancient apocalyptic writings.
(Green 1987, p.2)
The Myth’s Origins
So what has led to today’s situation where it is taken for granted that
“In the time of Jesus the Jews were awaiting a Messiah.” (Mowinckel, He That Cometh, p. 3)
“from the first century B.C.E., the Messiah was the central figure in the Jewish myth of the future” (Raphael Patai, The Messiah Texts (Detroit: Wayne State University Press, 1979), p. xxvii.
“belief in the Messiah [is one of the four] good gifts which the people of Israel have left as an inheritance to the entire world.” (Klausner, Messianic Idea, p. 13)
This is part 3 of my series arguing against the popular notion that the time of Jesus as narrated in the gospels was ablaze with various cults and movements eagerly expecting a messiah to appear as per prophecies or even time-tables found in the Jewish scriptures. My depiction of this supposition as a myth in the title of this post is taken from James H. Charlesworth whom I quote below.
I am focusing on Richard Carrier’s presentation of this view because he goes further than many others by attempting to set out the evidence for this idea. So far I have addressed these passages in Carrier’s On the Historicity of Jesus:
That Jewish expectations of some kind of messiah in the early Roman Empire were widespread [and] influential . . . has been well established by experts on ancient messianism.15 . . . .
Palestine in the early first century CE was experiencing a rash of messianism. . . . .
The Dead Sea Scrolls attest to one or several such cults around that same time. Indeed, messianic apocalypticism was intense at Qumran, where the keepers of the scrolls were already expecting the imminent end of the world, and attempting different calculations from the timetable provided in the book of Daniel (see Element 7) to predict when the first messiah would come – and many of their calculations came up ‘soon’. The early first century CE was in their prediction window.18
(Carrier 2014, pp. 67-68)
We have seen in the previous posts (addressing footnote 18 and footnote 15) that scholars who specialize in the texts in question and who are footnoted by Carrier as his supports do not support the above claim.
I continue now to address four more points made by Carrier that he uses to argue that it is not a myth that the Jews of the early first century CE expected a messiah.
1. Evidence from a thousand years later
And many of [the Qumran] texts were used by other cults of the time. A copy of the so-called Damascus Document, for instance, turns up a thousand years later in a stash of Jewish texts at Cairo Geniza.19
(Carrier 2014, p. 68)
Again we do not find support for the belief that the early first century witnessed a “rash of messianism” here. Citing but one example of a text composed in the mid first century BCE and appearing a millennium later cannot support the view that early first century CE cults were seizing copies of the Qumran community’s texts to fuel imaginations feverishly anticipating the imminent appearance of the messiah. (Moreover, even that text, the Damascus Document, the mention of the messiah is but incidental to other concerns.)
2. Evidence of the Gospels
The Gospels likewise assume (or, depending on how much you trust them, report) that ‘messiah fever’ was so rampant in Judea then that countless people were expecting Elijah to be walking among them, some even believed that Jesus, or John the Baptist, was that very man, risen from the dead, which many Jews believed presaged the imminent coming of a messiah and the ensuing end of the present world order (which many believed had become corrupted beyond human repair), because this had been predicted in Mal. 4.5-6, the very last passage of the traditional OT.21 . . . .
The synoptic gospels are arguably riddled with anachronisms (e.g. synagogues and regular contact with Pharisees in Galilee) betraying their date of composition in the post 70 CE world. We do have independent evidence in the writings of Josephus for messianic hopes among Judeans at the time of the 66-70 CE war with Rome. Messianic hopes are placed in Bar Kochba seventy years later with another rebellion against Rome. We know from the Mount of Olives prophecy (Mark 13, Matthew 24, Luke 21) that the synoptic gospels were written to address the turmoil immediately preceding and following destruction of Judea’s political and religious centres. We know that the evangelists responsible for the gospels created scenarios to demonstrate theological points both about and through Jesus. We also know that crowds are concocted to appear and disappear whenever an evangelist needs them for a narrative function, quite without regard for narrative plausibility.
The gospel narratives require a popular response to a fantastic hero, who can perform all sorts of wonderful miracles, that falls short of recognizing him as a messiah. We have no more justification for assuming the scriptural citations used by Carrier reflect historical plausibility or reality than we do for gospel narratives of the Massacre of the Innocents or bumping into critical Pharisees while nibbling grain in a cornfield or that the Temple in Jerusalem was as small as a small pagan temple so that a single man could to stop all traffic as per Mark 11 or that in the early first century CE steep cliffs were found where they are no longer present (e.g. Nazareth has no steep cliff from which Jesus could have been thrown as per Luke 4 and Gardara is miles from the lake of Galilee and there are no cliffs on the lake’s shore from which pigs could have hurtled themselves as per the exorcism of Legion.)
3. Evidence of the so-called “false messiahs” in Josephus
The only surviving historian of early-first-century Palestine confirms this picture. Josephus records the rise and popularity of several false messiahs in the same general period as Christianity was getting started. He does not explicitly call them messiahs – he probably wanted to avoid reminding his Gentile audience that this was the product of Jewish ideology, and instead claimed it was the product of fringe criminals and ruffians (he likewise catalogues various other rebel bandits and demagogues as well). But the descriptions he provides belie the truth of the matter. As David Rhoads put it, ‘Josephus tends to avoid messianism when he relates the history of the first century’; in fact he deliberately ‘suppressed the religious motivations of the revolutionaries by ascribing [to them] evil and dishonorable intentions’ instead. But their messianic basis remains unmistakable. Scholarly analysis confirms this.22
(Carrier 2014, pp. 68-69)
A careful reading of the sources suggest the opposite picture to the conventional assumptions expressed here by Carrier. To begin, let’s examine the footnoted citations.
Carrier cites Rhoads as quoted by Mendels in Charlesworth’s The Messiah Developments in Earliest Judaism and Christianity:
22. See D. Mendels, ‘Pseudo-Philo’s Biblical Antiquities, the ‘Fourth Philosophy’, and the Political Messianism of the First Century CE’, in The Messiah (ed. Charlesworth), pp. 261-75 (quote from Rhoads: p. 261 n . 4)
Consulting Mendels’ chapter one learns that in fact Rhoads argues the contrary to Carrier’s main point: the rebel groups in question did not have messianic expectations:
Two major trends can be discerned in the scholarship of the last fifty years concerning so-called messianic groups in Palestine in the first Century C.E. up to 70. One view . . . put forward by L. I. Levine, D. M. Rhoads, and others, is that all the groups terrorizing the Romans acted separately and that few, if any, had a messianic ideology.
Let’s take another set of references Richard Carrier cites to support the claim
That Jewish expectations of some kind of messiah in the early Roman Empire were widespread, influential, and very diverse . . . has been well established by experts on ancient messianism.15
Carrier 2014, p. 67
I am referencing Carrier because he sets out to explicitly justify this belief that is widely expressed in both scholarly and popular publications about Christian origins, but the view is widespread among scholars and lay people alike.
With respect to the above quotation I have no problem with the statement that messianic views were very diverse in the Second Temple period. But let’s look at the works listed in footnote #15. I set them out as a numbered list:
Stanley Porter (ed.), The Messiah in the Old and New Testaments (Grand Rapids, MI: William B. Eerdmans, 2007);
Markus Bockmuehl and James Carleton Paget (eds.), Redemption and Resistance: The Messianic Hopes of Jews and Christians in Antiquity (New York: T. & T. Clark, 2007);
Magnus Zetterholm (ed.), The Messiah in Early Judaism and Christianity (Minneapolis: Fortress Press, 2007);
Charlesworth, James. et al. (eds.). Qumran-Messianism: Studies on the MessianicExpectations in the Dead Sea Scrolls (Tübingen: Mohr Siebeck. 1998);
Craig Evans and Peter Flint (eds.), Eschatology, Messianism, and the Dead Sea Scrolls (Grand Rapids, MI: William B. Eerdmans, 1997);
James Charlesworth (ed.), The Messiah: Developments in Earliest Judaism and Christianity (Minneapolis, MN: Fortress Press, 1992);
Jacob Neusner, Messiah in Context: Israel ‘s History and Destiny in Formative Judaism (Philadelphia, PA: Fortress Press, 1984);
and Jacob Neusner et al. (eds.), Judaisms and their Messiahs at the Turn of the Christian Era (New York: Cambridge University Press, 1987).
See also C. A. Evans, ‘Messianism’, in Dictionary of New Testament Background (ed. Craig Evans and Stanley Porter; Downers Grove, IL: InterVarsity Press, 2000), pp. 698-707.
#1 — Stanley Porter (ed.), The Messiah in the Old and New Testaments (Grand Rapids, MI: William B. Eerdmans, 2007)
Two chapters are of relevance: “The Messiah in the Qumran Communities” by Al Wolters and “Messianic Ideas in the Apocalyptic and Related Literature of Early Judaism” by Loren T. Stuckenbruck. Neither discusses popular messianic expectations in the Judea of early first century CE. Both discuss the various nuances of what a Messiah meant to various authors but there is no discussion of time-tables or expectations that such figures were eagerly expected to appear at any particular time.
Al Wolters writes
I am struck by a number of points that call for comment. The first is how sparse and ambiguous the evidence is. The Qumran Scrolls speak very little of an eschatological messiah — even of a messianic figure broadly defined — and when they do it is always incidental to other concerns and usually subject to multiple interpretations. In short, it is clear that messianic expectation was not central to the religious worldview of the Qumran sectarians, and what little such expectation there was is hard to pin down. (p. 80 — bolded emphasis is my own in all quotations)
It is widely accepted that around the time Jesus is said to have appeared the people of Judea were eagerly anticipating a Messiah to come at any moment and deliver them from their Roman conquerors. I have sought for evidence to support this claim expressed so often in the scholarly land popular literature. To date, data that is used as evidence, in my view, does not support that view — unless one reads into it the interpretation one is looking for.
Though there is much of great value in Richard Carrier’s book, The Historicity of Jesus, I was disappointed to see him repeat what I suspect is an unfounded assumption and to employ an invalid argument in its support. The same applies to Carrier’s predecessor, Earl Doherty. It looks to me as if on this point Christ myth authors have imbibed the common assumptions of mainstream scholars. I use Carrier’s work in this post to illustrate my point. Carrier writes:
(a) Palestine in the early first century CE was experiencing a rash of messianism. There was an evident clamoring of sects and individuals to announce they had found the messiah. (b) It is therefore no oddity or accident that this is exactly when Christianity arose. It was yet another messiah cult in the midst of a fad for just such cults. (c) That it among them would alone survive and spread can therefore be the product of natural selection: so many variations of the same theme were being tried, odds are one of them would by chance be successful, hitting all the right notes and dodging all the right bullets. The lucky winner in that contest just happened to be Christianity.16
This element is often denied, or its basis not well understood, so I will pause to establish it before moving on. ‘Messiah’, ‘Son of Man’, ‘the Righteous One’, and ‘the Elect [or Chosen] One’ were all popular titles for the expected messiah used by several groups in early-first-century Judaism, as attested, for instance, in the Book of the Parables of Enoch, a Jewish text composed before 70 CE. 17 The Dead Sea Scrolls attest to one or several such cults around that same time. Indeed, messianic apocalypticism was intense at Qumran, where the keepers of the scrolls were already expecting the imminent end of the world, and attempting different calculations from the timetable provided in the book of Daniel (see Element 7) to predict when the first messiah would come – and many of their calculations came up ‘soon’. The early first century CE was in their prediction window.18 And many of their texts were used by other cults of the time. A copy of the so-called Damascus Document, for instance, turns up a thousand years later in a stash of Jewish texts at Cairo Geniza.19
Carrier 2014, pp. 67-68
After consulting several of the works Carrier cites in these paragraphs I remain unpersuaded. I will continue to consult the others and post about anything that does change my mind.
Let’s take footnote #18 for now. That’s the cited authority for the claim that early first century sects such as the Qumran community were calculating the time of the messiah’s arrival in “the early first century CE”.
18. See John Collins, ‘The Expectation of the End in the Dead Sea Scrolls’, in Eschatology (ed. Evans and Flint), pp. 74-90 (esp. 76-79, 83).
On pages 76 to 78 John Collins discusses the attempts by the author of the Book of Daniel to set dates for “the end”. This writer was working in the second century BCE at the time of the Maccabee uprising against the Seleucid empire.
On page 78 Collins begins a discussion of the Apocalypse of Weeks in 1 Enoch, explaining that this work, too, was
written about the time of the Maccabean revolt.
Then on page 79 we begin a section titled “The End of Days in the Dead Sea Scrolls”. On page 82 we read:
This “end” was not in the vague and distant future but was expected at a particular time in the sect’s history.
Was this time in “the early first century CE”? No. Collins explains:
It is reasonable to infer, then, that the “end” was expected shortly before the pesher was written. While we do not know the exact date of the pesher, all indicators point to the middle of the first century BCE.
Then again on the same page (83)
Our other witness to the expectation of an end at a specific time, the Damascus Document, also points to a date towards the middle of the first century BCE.
That’s a couple of generations before the time of Jesus according to canonical writings. It’s also in a quite different political setting.
Do not comment on this post unless you are prepared to stay to engage with possible alternative views and defend your own ideas in civil discourse. Angry and fly-by-nighter comments may be deleted.
Attacks like what occurred in Nice are almost always perceived by those who carry them out and who admire them as acts of personal redemption and collective salvation in the service of a world revolution. Again and again, we heard, among those who have been susceptible to ISIS’s message, that realizing something close to true justice on Earth, and a right to enter Paradise in the effort to achieve that, can only come “by the sword” and “under the sword.”
ISIS’s longtime aim of creating chaos among the civilian populations of its enemies, as outlined in the 2004 jihadi tract “The Management of Savagery/Chaos,” Idarat at-Tawahoush, a crucial source of ISIS ideology. According to this manual, acts of daring sacrificial violence—whether by individuals or small groups—can be used to undermine faith in the ability of governments in the West and the Middle East to provide security for their peoples, and to polarize Muslim and non-Muslims, or what ISIS regards as true believers and infidels. Amplified through the media, these attacks become an effective way to publicize, and possibly propagate, revolutionary change of the political, social, and moral order.
Rather than reflecting a movement in decline, then, the Nice attack might be better understood as a recalibration of long-endorsed tactics in the service of a constant, overriding strategy of world revolution. Even if ISIS loses all of its territory in Syria and Iraq, the global jihadi archipelago could continue to expand if the social and political conditions that have led to its emergence continue to persist.
That quotation is taken from Scott Atran’s article, ISIS: The Durability of Chaos, following the Nice attack. Why the petty criminal elements? Why the loners and youth of immigrants who feel isolated and unwelcome in their new homes? Do the Scott Atrans exculpate religion as a factor? Or do they in fact understand and explain its role all too well?
Answers to these questions are broached in the article and in past posts here.
From what I understand, virtually all archaeologists and historians who study the matter agree that the Iroquois confederacy–the bringing together into political and religious union the Mohawk, Oneida, Onondaga, Cayuga, and Seneca peoples–was carried out as a result of the work of the Great Peacemaker and his disciple, Hiawatha. There is, as best I can tell, little dispute about their existence, even though the earliest written accounts come from at least three centuries after their life. That should be instructive to mythicists regarding how actual historians approach their subject matter . . . . (my own bolding as in all quotations)
My first thought was that the reference to mythicists was an odd irrelevance that added nothing to the argument expressed. It was of even less relevance to mythicism itself given that its point bears no relationship to any arguments I have encountered in the serious mythicist literature (e.g. Doherty, Carrier, Price, Brodie, Wells).
My second thought was that it appears once again we have a scholar of New Testament studies advertising how out of touch his field is from other forms of historical methods pertaining to non-biblical topics. But no, that’s not quite correct, because clearly Jonathan Bernier is familiar with studies of oral history.
And my third thought was to wonder why serious scholars like Jonathan Bernier seem so bothered by mythicism that they appear to have any interest at all in making throwaway lines like the one in this Historical Hiawatha post. Why? What role does mythicism itself play in their minds that they should express any mindfulness of it at all in this way?
First thought: irrelevance to mythicists
JB speaks of mythicists as a homogenous entity who need basic instruction in how “actual historians approach their subject matter”. The implication is that insisting upon contemporary records as the primary grounds for accepting the historicity of any person or event is a misguided hyper-scepticism while the reality is that historians have no qualms in accepting the historicity of a figure on the basis of a three hundred year old oral tradition alone. And most importantly and with apologies to humanity’s porcine cousins, mythicists are pig ignorant of this fact.
The fact is that numerous studies amply demonstrate the unreliability of oral reports that are even contemporaneous with the persons or events they are supposedly reporting. Historians who have written about their craft regularly stress the importance of contemporary sources. At the same time no-one has ever insisted that without contemporary source corroboration we must maintain strong doubts about a historical report. We know well enough, for example, how historians of Alexander the Great must rely upon written sources that date centuries after the death of Alexander. However, historians have strong reasons for placing qualified trust in the basics written in those works. I won’t repeat that discussion originally posted at
One hostile critic of mythicism who often insisted that biblical scholars did history no differently from the way other historian worked once encouraged his readers to study how historians “really work” by perusing Gilbert Garraghan’s 1946 A Guide to Historical Method. Unfortunately the same critic had himself failed to read Garraghan’s own words on page 265 that said:
It is typical of popular tradition that it is first heard of long after the time when the events it reports are supposed to have occurred. Almost invariably there is a gap, more or less broad, between the events and their first appearance in recorded history. Such a gap occurring in the case of any report is enough to make it suspect from the start. Instances of such reports, found on examination to be unverified, are without number. Thus, unaccountably tardy first mention of them in written record of any kind is a major argument used by critics in discrediting such onetime general beliefs as the False Decretals, the Popess Joan, the authenticity of the reputed works of Denis the Areopagite. Again, no contemporary biographer of St. Thomas of Canterbury records that his mother was a Saracen princess whom his father had married in the Holy Land. John Morris, “Legends about St. Thomas,” The Life and Martyrdom of St. Thomas Archbishop of Canterbury( 2d ed., London, 1885), 52325.
That Luther committed suicide is a story first heard of some twenty years after his death, when it began to be circulated by persons hostile to his memory. H. Grisar, Martin Luther, his Life and Work,57578.
The “Whitman saved Oregon”story first became public many years after Whitman’s death. See Edward G. Bourne Essays in Historical Criticism.
The Ann Rutledge Lincoln episode appears to be mainly legendary. No mention of it occurs until thirty one years after her death. AHR,41 ( 1936): 283.
A crucial point to be noted about such beliefs as those indicated is that when mention of them in written record emerges for the first time, no reason is forthcoming to explain why mention of them bad not been made earlier.
Mythicist arguments that I have read do not cite the lateness of sources as a reason to believe Jesus was a mythical construction from the very beginning but they do acknowledge, as is good and standard practice among historians, that the relative lateness of the sources does lend support to other arguments that suggest we are entitled to at least question his historical existence. The only attempt I have seen to link any writings of mythicists with the argument that lateness of sources is itself a reason to disbelieve in the historicity of Jesus is Maurice Casey’s third chapter of Jesus: Evidence and Argument or Mythicist Myths?Casey’s case might have taken a quite different turn, however, had he accurately quoted the writings of mythicists instead of mischievously torching straw man fabrications.
Rene Salm is currently doing a series of exploratory posts on that early “heretic” Marcion and asking what was the nature of his gospel. We tend to think of a gospel as a written story of Jesus, as in our four New Testament gospels, but the word has often been used in its other sense in the earliest Christian literature — that is, to refer to the message of good news that the earliest Christians (or whatever they called themselves then) preached.
Marcion, you will recall, was that early second century religious leader from Asia Minor (Turkey) who gained a following across much of the Mediterranean world and who taught that Jesus was not sent by the Creator God of the Bible but by a higher God, a hitherto unknown God of love unlike the Jew’s God of law and punishment. He also claimed Paul was the only true Apostle, that Jesus’ original followers failed to understand their Master, and that Paul’s letters had been corrupted, that is interpolated, by the “proto-orthodox” church led by Roman bishops. He also is thought to have had a written gospel that was an early form of our Gospel of Luke.
Rene Salm is not satisfied with scholarly attempts to reconstruct what they believe Marcion’s “pre-Lukan” gospel looked like. He argues that Marcion’s gospel was entirely and only the message of grace and love, and was never a written narrative about a life of Jesus at all.
One of the several strands of argument he follows is that since Marcion’s Jesus was never truly a flesh and blood human, it follows that he could have no earthly life or career for anyone to write about. I am not so sure. We do have stories, but Jewish and “pagan”, of non-human deities or spirit beings appearing on earth as if they are human, with those they encounter believing them to be human, and who do have narratives written about them.
One example is Dionysus, the god of wine and frenzy. A very famous play was written about him by Euripides. In that play Dionysus was mistaken by his opponents and the uninitiated as just another person. They even took hold of him and tied him up. Or at least Dionysus allowed them to do so, knowing that he could escape at any time he chose.
In the Gospel of Luke there is a story of Jesus being taken from a synagogue by a mob wanting to kill him. They take him to the edge of a cliff and are about to throw him off when it is said that he simply turned around and walked away from them. Strange scene. I don’t think such an episode requires a real flesh and blood Jesus to work.
Jewish angels can also enter this world and be subject to narrative adventures. Recall the angels who came to rescue Lot and who faced an menacing mob. Recall the acts and travels of Raphael in the Book of Tobit. And of course the Book of Acts and Letter to the Hebrews remind us of gods and spirits who were entertained by humans believing them to be human creatures just like themselves.
But that is only one detail of Rene Salm’s argument. For those interested in the Marcionite question and related quests for gospel origins, his posts begin at: Questioning the Gospel of Marcion.
Once I decide a fly in the house needs to get out or die everything stops till my crazed obsession is finally satisfied. Likewise once I started organizing my digital files with a very cool open source system everything stopped till the last pdf was in its proper place, complete with metadata for easy retrieval. Accordingly I now bask in the pleasure of worthwhile achievement. The way I feel now reminds me of how I felt when at the end of the day I used to look out over the lawn around my house that I had just spent some hours mowing.
Meanwhile I have been building up a lengthy to-do list in response to so many things that have been in the news lately, and in response to so many new resources and ideas that have been appearing through the networks, …. but I am sure I won’t have time to post about them all. I will make a start, though…..
That was 2013, exactly two years ago to the month. Then, I wrote of Christopher Houston’s view:
There are other “secularists”, however, who fear the democratically elected Muslim party is attempting to “Islamize” the nation by stealth, and these people are increasingly expressing disenchantment with Western-style democracy on the one hand, and a preference for a military coup on the other. Though a minority, they do have close ties with key military figures who are sympathetic to their views.
We saw what happened in Egypt, and before that, in Algeria, when democratically elected Muslims found themselves removed by the military. Both coups appear to have had significant popular support.
Further, Houston wrote:
Militant laicists are searching for a revolution geared toward a takeover of state power to reimpose their program of militant laicism from above.
Further, much of their rhetoric suggests that they are not immune to the seduction of political violence or terror; and most of all they are not committed to, or even feel threatened by, “democracy” and legal reform, because it appears to dilute their political and economic domination. (Houston, p. 259, my emphasis)
Robert Fisk has written up a less panglossian (if that’s what it is) portrayal of Turkey’s reconciliation of democracy with an Islamist party in power. Al Jazeera has published interviews with a number of Turkish citizens. It’s all too murky at the moment, at least to me, to know what is really happening right now.
Houston, C. (2013). “Militant laicists, Muslim democrats and liberal secularists : contending visions of secularism in Turkey”, in Rahim, L. (Ed.), Muslim Secular Democracy: Voices from Within, Palgrave Macmillan, New York, NY.
In a presentation intended for a wide audience, Bart Ehrman basically reverted to Schweitzer’s century-old picture of Jesus as a “Jewish apocalypticist.” . . . Ehrman either ignored or dismissed much of the scholarship [since Schweitzer]. . . .
Prophet Jesus and the Renewal of Israel, Kindle Version, pp. 25-26
Ehrman too often relies on insinuation and unanswered rapid-fire rhetorical questions that are framed so as to make disagreeing positions seem unreasonable, when often enough the questions themselves are problematic (e.g., pp. 24–25). This . . . is usually a sign that [an] argument is not as clear or as precise as [one] would like it to be. “You don’t really think such-and-such, do you?” is not a helpful historical argument, even if it is often effective, and Ehrman retreats to this rhetorical device too often.
More problematic, in my view, is Ehrman’s dependence on sources. He reveals to his readers that, “[f]or about two years now I have spent virtually all my free time doing nothing but reading about memory” (p. 2), but his citation of memory studies seems to me rather anemic. . . . The majority of [memory studies he does cite] he cites only once, and on more than one occasion those citations are misleading (e.g., he cites Schwartz’s approbation of Maurice Halbwachs’s claim that memory adapts the past to “the beliefs and spiritual needs the present” [p. 7, citing Schwartz, Abraham Lincoln and the Forge of National Memory, 5] without mentioning that Schwartz also critiques Halbwachs on this very point . . . Perhaps even more problematically still, Ehrman engages almost none of the New Testament scholarship concerned with memory. . . . There’s no mention of scholars such as Chris Keith, Alan Kirk, Anthony Le Donne, Tom Thatcher, Michael Thate, or myself. (Chris Keith is mentioned in the acknowledgements, but none of his works appear in the endnotes.) When he mentions Dale Allison, Richard Horsely (sic), or Werner Kelber, he does not address their engagement with memory studies. This is especially worrisome when Ehrman complains that New Testament scholars, as a group, have largely ignored memory studies. When Ehrman does engage media studies among New Testament scholars, he draws attention to the form critics, whose work is largely seen as out-of-date. . . . .
I do not think he has accurately grasped even the current state of memory and the New Testament.
. . . Ehrman has presented a FACT FREE argument for the existence of Jesus, which is completely contrary to his claim that he thinks “evidence matters” and completely contrary to his goal to pursue the historical question of whether Jesus exists “with all the rigor that it deserves and requires”. Ehrman promised devotion to evidence and he promised scholarly rigor, but what he delivered is pure BULLSHIT, at least with his argument concerning Agreements Between Seven Indendent Gospels. . .
What an enjoyable read! I have caught up with Luciano Gonzalez’s latest response in our little exchange and found myself appreciating overall where he is coming from as an atheist and with his earlier comments. I am sure our different perspectives are primarily the product of our different cultures. I cannot say I would not embrace the same approach as Luciano were I living in a Latin American and/or Bible Belt culture. No doubt being an atheist in Australia is a strikingly different experience.
We may have different views relating to the psychology that is related to religious beliefs and ways of living, but that is a minor issue in the context of this exchange of views.
I confess I had assumed from the outset that Luciano was a “card-carrying” Atheist+’er because of his Freethought Blog (FtB) platform, but he has said he is not. So there we go. Never judge a post by its blogging platform. I also admit my interpretation of Luciano’s original post was coloured by recent exchanges I had here over my “no extras atheism” post as well as the flurry over developments in the FtB circle having to do with Richard Carrier. I loathe the way the knives come out publicly, the slander and character attacks, and especially the self-righteous justifications for the same. I am referring to both sides of that sort of issue, and to its history – the Carrier episode is not the first. (There are other more respectable ways to administer discipline in a group. The Atheist+ MO looks to me to be even worse than some of the ways the religious cults handle their wayward members.)
Anyway, this is just to say Hi again to Luciano, and to say I’m glad I’ve made your acquaintance. I strongly appreciate your perspective now that I understand more fully where you are coming from. I wish you a happy and fulfilling adventure as an atheist in your thickly religious environment.